THEOSOPHY, Vol. 81, No. 9, July, 1993
(Pages 269-270; Size: 6K)

ON THE MONAD(1)

V
[Part 5 of 12]

It now becomes plain that there exists in Nature a triple evolutionary scheme, for the formation of the three periodical Upadhis; or rather three separate schemes of evolution, which in our system are inextricably interwoven and interblended at every point. These are the Monadic (or spiritual), the intellectual, and the physical evolutions. These three are the finite aspects or the reflections on the field of Cosmic Illusion of ATMA, the seventh, the ONE REALITY.

1. The Monadic is, as the name implies, concerned with the growth and development into still higher phases of activity of the Monad in conjunction with:--

2. The Intellectual, represented by the Manasa-Dhyanis (the Solar Devas, or the Agnishwatta Pitris) the "givers of intelligence and consciousness" to man and:--

3. The Physical, represented by the Chhayas of the lunar Pitris, round which Nature has concreted the present physical body. This body serves as the vehicle for the "growth" (to use a misleading word) and the transformations through Manas and -- owing to the accumulation of experiences -- of the finite into the INFINITE, of the transient into the Eternal and Absolute.

Each of these three systems has its own laws, and is ruled and guided by different sets of the highest Dhyanis or "Logoi." Each is represented in the constitution of man, the Microcosm of the great Macrocosm; and it is the union of these three streams in him which makes him the complex being he now is (S.D. I, 181).

Metaphysically speaking, it is of course an absurdity to talk of the "development" of a Monad, or to say that it becomes "Man." ... It stands to reason that a MONAD cannot either progress or develop, or even be affected by the changes of states it passes through. It is not of this world or plane, and may be compared only to an indestructible star of divine light and fire, thrown down on to our Earth as a plank of salvation for the personalities in which it indwells. It is for the latter to cling to it; and thus partaking of its divine nature, obtain immortality (S.D. I, 174-75 fn.).

Exoteric Hindu books mention seven classes of Pitris, and among them two distinct kinds of Progenitors or Ancestors: the Barhishad and the Agnishwatta; ... But esoteric philosophy explains ... the Agnishwatta Pitris are devoid of fire (i.e., of creative passion), because too divine and pure ... whereas the Barhishad, being the lunar spirits more closely connected with Earth, became the creative Elohim of form, or the Adam of dust (S.D. II, 77-78).

... the Agnishwatta, ... hence [were] unable to create physical man, having no double, or astral body, to project, since they were without any form, ... Yet it is they alone who could complete man, i.e., make of him a self-conscious, almost a divine being -- a god on Earth. The Barhishad, though possessed of creative fire, were devoid of the higher MAHAT-mic element. Being on a level with the lower principles -- those which precede gross objective matter -- they could only give birth to the outer man, or rather to the model of the physical, the astral man. ... it was those [Agnishwatta] who would not multiply, who sacrificed themselves to the good and salvation of Spiritual Humanity. For, to complete the septenary man, to add to his three lower principles and cement them with the spiritual Monad -- which could never dwell in such a form otherwise than in an absolutely latent state -- two connecting principles are needed: Manas and Kama. ... These are then those "Flames" (the Agnishwatta) who, ... were destined to incarnate as the Egos of the forthcoming crop of Mankind. The human Ego is neither Atman nor Buddhi, but the higher Manas: the intellectual fruition and the efflorescence of the intellectual self-conscious Egotism -- in the higher spiritual sense (S.D. II, 78-79).

(To be continued)


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ON THE MONAD
VI
[Part 6 of 12]

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ONE (1) FOOTNOTE LISTED BELOW:

(1) NOTE--A collation from H. P. Blavatsky's Secret Doctrine. Most of the material was published in THEOSOPHY in Volumes I and XXII. Page references have been corrected.
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